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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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<blockquote data-quote="Mai Harinder Kaur" data-source="post: 156756" data-attributes="member: 3558"><p>I have heard myself compared to our beloved Mai Bhago whom I am named after, so perhaps I am a good woman to address this issue, although any Sikhni certainly could and I hope others will.</p><p></p><p>Sikhi as taught by our Gurus obviously teaches gender equality. Unlike other teachings of the day and even today, women are held in high esteem in theory in Sikhi on a par with men. So why, in practice, is Sikhi so very sexist?</p><p></p><p>I think there are two related reasons. The first is the Punjabi culture which is extremely patriarchal. Although all eleven Gurus teach against sexist practices, they have been so far unable to break the hold of this aspect which is actually the foundation of Punjabi culture. Most Sikhs very jealously guard their Punjabi identity, often, even usually putting it before their Sikh identity. This is most prevalent in Punjab itself where woman are not allowed to sing kirtan or do much of the sewa in Darbar Sahib (Amritsar) itself! In addition, of course, is the whole concept of honour (izzat) which is dumped squarely onto the females of the family. Things that young males do with impunity are highly detrimental, sometimes even fatal, to their sisters. Certainly these gender specific beliefs have no place in the Sikhi taught by our Gurus, but until the time that Sikhs are willing to let go of the negative aspects of Punjabi culture, the women will continue to be discriminated against in a variety of ways. The rules are generally less rigidly enforced in the diaspora, but even in North America, where I live, Singhs often feel free to beat and otherwise mistreat their wives and the wives keep quiet, knowing that they would, at best, be held responsible for their husbands bad behaviour. (Note: I just today read an interesting report about smoking and drinking among young people from South Asian cultures in Britain. I recommend reading it. I found it fascinating. (<a href="http://wrap.warwick.ac.uk/634/1/WRAP_Bradby_Aunties_Asians.pdf" target="_blank">http://wrap.warwick.ac.uk/634/1/WRAP_Bradby_Aunties_Asians.pdf</a>)</p><p></p><p>The second and related reason is our "rulebook," the Sikh Rehat Maryada itself. As an amritdhari Sikh, I feel that I am bound to follow it - and I do - but I am not blind to its faults; it is an incredibly sexist document, a reflection of both the worst of Punjabi and of British cuture. If it seems that I am being harsh, just read the section on Anand Karaj. Aside from the obvious symbolism of the boy leading the girl in all four lavaans, we find references, such as, " A Sikh's daughter must be married to a Sikh" (What about a Sikh's son?)and "A baptised ought to get his wife also baptised" (Might not the amritdhari wife get the husband "baptised"?) (I suggest reading the whole Chapter XI, Article XVIII. In fact, I suggest reading the entire SRM.)</p><p></p><p>And, of course, men are mandated to wear the turban, while it is optional for women. </p><p></p><p>Let me at this time acknowledge that while there are other Maryadas currently being used, the SRM is generally accepted by most people calling themselves Sikhs. </p><p></p><p>I do have solutions to both these problems. I'm afraid my first suggestion will be very unpopular, but I see it as necessary. If we cannot liberalise the Punjabi patriarchy - and we certainly haven't done so - it must be abandoned. Clutching to its backward, sexist precepts not only harms our women and girls, it also prevents Sikhi from becoming a true world religion. The world needs what we have. What right have we to effectively exclude those of other cultures? </p><p></p><p>Secondly, the SRM is badly in need of revision. Given the very serious problems the Sikh Kaum is facing right now, this seems unlikely, but at some point, it must be undertaken. </p><p></p><p>I realise that these ideas are controversial; I simply see no alternative if we are to be the Sikhs the Gurus clearly expect us to be.</p></blockquote><p></p>
[QUOTE="Mai Harinder Kaur, post: 156756, member: 3558"] I have heard myself compared to our beloved Mai Bhago whom I am named after, so perhaps I am a good woman to address this issue, although any Sikhni certainly could and I hope others will. Sikhi as taught by our Gurus obviously teaches gender equality. Unlike other teachings of the day and even today, women are held in high esteem in theory in Sikhi on a par with men. So why, in practice, is Sikhi so very sexist? I think there are two related reasons. The first is the Punjabi culture which is extremely patriarchal. Although all eleven Gurus teach against sexist practices, they have been so far unable to break the hold of this aspect which is actually the foundation of Punjabi culture. Most Sikhs very jealously guard their Punjabi identity, often, even usually putting it before their Sikh identity. This is most prevalent in Punjab itself where woman are not allowed to sing kirtan or do much of the sewa in Darbar Sahib (Amritsar) itself! In addition, of course, is the whole concept of honour (izzat) which is dumped squarely onto the females of the family. Things that young males do with impunity are highly detrimental, sometimes even fatal, to their sisters. Certainly these gender specific beliefs have no place in the Sikhi taught by our Gurus, but until the time that Sikhs are willing to let go of the negative aspects of Punjabi culture, the women will continue to be discriminated against in a variety of ways. The rules are generally less rigidly enforced in the diaspora, but even in North America, where I live, Singhs often feel free to beat and otherwise mistreat their wives and the wives keep quiet, knowing that they would, at best, be held responsible for their husbands bad behaviour. (Note: I just today read an interesting report about smoking and drinking among young people from South Asian cultures in Britain. I recommend reading it. I found it fascinating. ([url]http://wrap.warwick.ac.uk/634/1/WRAP_Bradby_Aunties_Asians.pdf[/url]) The second and related reason is our "rulebook," the Sikh Rehat Maryada itself. As an amritdhari Sikh, I feel that I am bound to follow it - and I do - but I am not blind to its faults; it is an incredibly sexist document, a reflection of both the worst of Punjabi and of British cuture. If it seems that I am being harsh, just read the section on Anand Karaj. Aside from the obvious symbolism of the boy leading the girl in all four lavaans, we find references, such as, " A Sikh's daughter must be married to a Sikh" (What about a Sikh's son?)and "A baptised ought to get his wife also baptised" (Might not the amritdhari wife get the husband "baptised"?) (I suggest reading the whole Chapter XI, Article XVIII. In fact, I suggest reading the entire SRM.) And, of course, men are mandated to wear the turban, while it is optional for women. Let me at this time acknowledge that while there are other Maryadas currently being used, the SRM is generally accepted by most people calling themselves Sikhs. I do have solutions to both these problems. I'm afraid my first suggestion will be very unpopular, but I see it as necessary. If we cannot liberalise the Punjabi patriarchy - and we certainly haven't done so - it must be abandoned. Clutching to its backward, sexist precepts not only harms our women and girls, it also prevents Sikhi from becoming a true world religion. The world needs what we have. What right have we to effectively exclude those of other cultures? Secondly, the SRM is badly in need of revision. Given the very serious problems the Sikh Kaum is facing right now, this seems unlikely, but at some point, it must be undertaken. I realise that these ideas are controversial; I simply see no alternative if we are to be the Sikhs the Gurus clearly expect us to be. [/QUOTE]
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